In plain words
So you must try to see the one who sees through these eyes. Today we are doing every single sādhana merely in the mind. Manas itself is the master of all sādhanas. As long as Manas is master of these sādhanas, this fellow cannot understand the goal at all. He cannot reach it. Will a thief ever get himself caught? Manas is like a thief. If you take refuge in that thief, can you in turn become a lord? So we must not take refuge in Manas. Then in what way are we to see this Ātma? Forget Manas, and what is there is the Ātma itself. So what we have to do is not control of Manas. When we develop the vision of the Ātma, the mind naturally moves far away. The mind disappears.
To gain such great good fortune, many people keep longing for "upadeśa, upadeśa". What does upadeśa mean? Does it become upadeśa merely by uttering words such as "Om Namaḥ Śivāya" and "Om Namo Nārāyaṇāya"? Upadeśa means just this: drawing near to one's own place is upadeśa. Bringing one near to one's own place, that itself is upadeśa. Merely by uttering names we cannot come near to Him. Now we utter names such as Rāma, Kṛṣṇa, Govinda and Nārāyaṇa. All these are names that were given, not names that were born. So when we rely only on the names we have given, the given ones are never steady. The born ones are no steadier than that; and if you ask what was born first of all, before everything, it is this very "I", "I", "I". When one tries first of all to recognise this saṅkalpa called "I", one becomes the one who has recognised everything. Even the Praṇava was born only after the saṅkalpa "I" was born; the Praṇava is not the first sound. First of all, before every other saṅkalpa, the saṅkalpa "I" is born, and only after it is born do the saṅkalpas "you" and "he", and all the remaining saṅkalpas, arise. So one must first recognise for oneself the truth "Who am I? Who am I?" You may decide, "I am Brahman, I am Brahman." But there too, "I am Brahman": there too there is an "I", is there not? When you know who that "I" is, Brahman will be understood.
Today we waste time on sādhanas that are physical and worldly alone; this cannot be the right sādhana. What is everywhere is one divinity alone. There are not two things, the worldly and the spiritual. This worldly side is only a limb of the spiritual. These sparks of fire are only particles that have come from the flames of the fire. This very flame is God. The jīvas who have come from Him are just these particles. Whatever qualities the fire has, those same qualities the flames have too.